Relevant bibliographies by topics / Monotheistic religion

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Monotheistic religion'

Author: Grafiati
Published: 24 April 2022

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Journal articles on the topic "Monotheistic religion"

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Oyekan, Adeolu Oluwaseyi. "John Mbiti on the Monotheistic Attribution of African Traditional Religions: A Refutation." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 10, no. 1 (June 3, 2021): 19–34. http://dx.doi.org/10.4314/ft.v10i1.2.

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John Mbiti, in his attempt to disprove the charge of paganism by EuroAmerican ethnographic and anthropological scholars against African Traditional Religions argues that traditional African religions are monotheistic. He insists that these traditional religious cultures have the same conception of God as found in the Abrahamic religions. The shared characteristics, according to him are foundational to the spread of the “gospel” in Africa. Mbiti’s effort, though motivated by the desire to refute the imperial charge of inferiority against African religions ran, I argue, into a conceptual and descriptive conflation of ATRs with monotheistic faiths. In this paper, I challenge the superimposition of Judeo-Christian categories upon African religions. I argue that monotheism is just a strand, out of many, that expresses belief in God(s), and that it differs substantially from the polytheistic pre-colonial African understanding of religion. I provide a panentheistic paradigm using traditional Igbo ontology and religion to refute Mbiti’s generalization. Keywords: Monotheism, African Traditional Religion, Igbo, Paganism, Theology.
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Afonasin, Evgeny. "MONOTHEISM IN LATE ANTIQUITY. THEOS HYPSISTOS AND THE ORACLE OF APOLLO OF CLAROS." Respublica literaria, RL. 2021. Vol. 2. No. 4 (November 29, 2021): 5–15. http://dx.doi.org/10.47850/rl.2021.2.4.5-15.

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Monotheism in Late Antiquity is a multidimensional topic. The article deals with only one aspect of the formation of monotheistic tendencies in Greco-Roman religious conceptions, both traditional pagan and Judeo-Christian, including "Judaizing" paganism and Gnosticism. Both folk cults (an epigraphically attested cult of the Theos Hypsistos) and the new monotheistic religion of the revived oracles (the inscription from Oenoanda and the Tübingen Theosophy 13) are considered. We also see how the eschatological and soteriological motifs characteristic of monotheistic religions are revealed in the context of a kind of philosophical ontology.
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Shepetyak, Oleh. "Monotheistic tendencies of Egypt'sreligions of the pre-dynastic and early dynasticperiod." Ukrainian Religious Studies, no. 80 (December 13, 2016): 121–25. http://dx.doi.org/10.32420/2016.80.731.

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Oleh Shepetyak. Monotheistic tendencies of Egypt's religions of the pre-dynastic and early dynastic period. The study analyzes the religion of ancient Egypt, and it proved the presence of a clear monotheistic tendencies. The article provides a brief examination of the historical landmarks of Egyptian culture, its literary achievements inspection and analysis of earlier beliefs, which are at the center of the personality of Seth and Horus, and other deities who have the zeal of the late myth associated with them.
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Pomalingo, Samsi, and Arfan Nusi. "Islam Sebagai “Post-Kristen”; Deskripsi Perjumpaaan Teologis Islam-Kristen." Farabi 17, no. 2 (December 10, 2020): 131–46. http://dx.doi.org/10.30603/jf.v17i2.1746.

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This article uses an esoteric approach in explaining the intersection of religions in the Yudaeo tradition. There is a misunderstanding of religion because it is seen from an exoteric approach. As a result, people tend to judge that this religion is right and another is wrong. Whereas Abraham is known as the father of monotheistic religions, namely Judaism, Christianity and Islam. The vision of the Judaeo-Christian-Islamic tradition is an indicator of the three religions as monotheistic religions whose teachings are inseparable and cannot be polarized between one another. However, for certain circles, Islam and Christianity are not seen as Yudaeo traditions, because they see the root of the problem that often causes conflicts between Islam and Christianity, especially in the position or capacity of the Koran as Muhaimin. The conflicts that often occur between the two religions often cause discomfort in theological encounters. This resulted in the relationship between the two religions experiencing unfounded "theological" tensions. Even though it is seen in the Yudaeo tradition of Islam-Christianity as a mission religion that descends from God Almighty. where both religions have theological continuity from the aspects of Divinity, Prophethood (prophecy), and revelation. This tradition should be built on the awareness of religiosity between the two adherents of religion (Islam-Christian) who have the same theological roots.
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Khamraev, A. "RABGUZI AND MYTHICAL CONSCIOUSNESS IN ANCIENT KAZAKH LITERATURE." BULLETIN Series of Philological Sciences 73, no. 3 (July 15, 2020): 312–17. http://dx.doi.org/10.51889/2020-3.1728-7804.48.

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The article is devoted to the study of the philosophical views of the famous Turkic writer of the 13th early 14th centuries. Rabguzi. The unification of different religions and multilingual communities into a single state of Altyn Horde under the leadership of the descendants of Genghis Khan led to the establishment of monotheistic views. In accordance with social requirements, Rabguzi introduces different peoples to the main categories of the great monotheistic religion. Having studied all the previous stories on the Koranic motives, Rabguzi combined and developed well-known religious stories about the creation of the earth. Human nature is one of the most important problems of ancient religions. According to religions, Adam was always trying to find a natural meaning for his life. He hoped to understand how and why he was given life. In Rabguzi's work, the riddle of human nature is given a strict answer from the point of view of religion, and therefore its scientific value is high.
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Ferrero, Mario. "From Polytheism to Monotheism: Zoroaster and Some Economic Theory." Homo Oeconomicus 38, no. 1-4 (October 7, 2021): 77–108. http://dx.doi.org/10.1007/s41412-021-00113-4.

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AbstractThe prophet Zoroaster founded the first monotheistic religion in history, which once rose to great imperial status and still survives unchanged today despite centuries of Muslim pressure. Unlike the founders of other monotheistic religions after him, he achieved this not through the overthrow of the original Iranian polytheism but through its deep reform—a strategy that made acceptance easier and ensured a continuing role for the priests. Monotheistic reform is thus a third way out of ancient Indo-European polytheism, besides extinction in the Greco-Roman case and mutation into sectarian theism in the Indian case. This paper surveys the Iranian story and offers two economic models to account for the two key factors that made the transition to monotheism possible: the theological structure and the role of the priesthood.
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Yarotskiy, Petro. "Dialogue of religions and cultures as a form of ecumenical action." Ukrainian Religious Studies, no. 50 (March 10, 2009): 90–97. http://dx.doi.org/10.32420/2009.50.2037.

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Every religion in its origins and in Genesis is identified with a particular culture. Adequate understanding of the nature and nature of any religion is possible only through the prism of the cultural area in which it was formed and under the influence of its peculiarities. This can be traced to the history of the origin, formation and development of all religions - ethno-national and world, polytheistic and monotheistic.
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Ho, Pao-Shen. "Rethinking Monotheism: Some Comparisons between the Igala Religion and Christianity." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 11, no. 1 (March 9, 2022): 151–58. http://dx.doi.org/10.4314/ft.v11i1.11.

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The Igala religion believes in the supreme God (Ọjọ) as well as the ancestral spirits (Ibegwu). This belief system gives rise to the question of whether the Igala religion is monotheistic or polytheistic. Isaiah Negedu has recently argued that the Igala is a peculiar form of monotheism, namely inclusive monotheism. In contrast, this essay compares the Igala understanding of ancestral spirits with the Christian notions of angels and patron saints, and argues that the question of whether the Igala religion is monotheistic or not concerns how we define monotheism and is therefore merely verbal and will not promote our understanding of the Igala religion.
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Küng, Hans. "Religion, violence and “holy wars”." International Review of the Red Cross 87, no. 858 (June 2005): 253–68. http://dx.doi.org/10.1017/s1816383100181329.

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AbstractThe author analyzes the impact of religion in current conflicts throughout the world. The main focus lies on the monotheistic religions, i.e. Judaism, Christianity and Islam, all of which have recently been reproached for potentially fostering the temptation to resort to violence. The article focuses on this accusation and departs from an analysis of the concept of “holy war” in the three religions. The article concludes with setting out a pragmatism of peaceableness highlighting that wars in the twenty-first century can neither be regarded as just, nor holy, nor clean and that absolute pacifism will not only be politically impossible but might as a political principle even be irresponsible.
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Jufri, Andi. "Islam dan Pluralitas Agama (Studi Analisis tentang Model Pendekatan dalam Dialog Antar Umat Beragama di Indonesia)." Jurnal Ilmiah AL-Jauhari: Jurnal Studi Islam dan Interdisipliner 4, no. 2 (December 23, 2019): 428–51. http://dx.doi.org/10.30603/jiaj.v4i2.959.

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The plurality of religion is an inevitable phenomenon, and every religion emerges in a plural environment. If the pluralistas of these religions are not addressed appropriately, they will potentially lead to problems of vulnerability and conflict between religious communities, and this fact has already happened to monotheistic religions. To find a solution to the conflict between religious communities there needs to be the right approaches. What are the approaches used in efforts to break up conflicts between religious believers? This paper wants to uncover the problem of religious plurality in Indonesia and several approaches that can be used as role models in building dialogue between religious communities.
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Dissertations / Theses on the topic "Monotheistic religion"

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Uhde, Bernhard. "Religions of Love? Reflections on religion and violence in the great monotheistic religions." Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2012. http://repositorio.pucp.edu.pe/index/handle/123456789/113086.

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The great monotheistic religions –Judaism, Christianity, and Islam– agree in announcing God’s love for men, while demanding men’s love for God and for their neighbors. However, a brief look at these religions’ praxis leads to doubt whether this love is not a mere statement, while in history and at present were and are still imposed exclusive truth claims exercising violence against the adepts of the own religion (internally”) and, in especial, against the followers of other religions (externally”) in order to attain political power. Now, a distinction between the just sovereign power of God and detrimental violence should be made, asides from the fact that God’s sovereign power and God’s concept is not the same in the three great monotheistic religions. In Judaism God governs with love and as king, in Christianity with love and as servant, in Islam with love and majesty. Nevertheless, sovereign power is exclusive of God and detrimental violence is never desired among men. Only thus is power constitutive of religion’s inner nature, but not of the relation between religions or of religions with the world: There is no coercion in religion”.
Las grandes religiones monoteístas –Judaísmo, Cristianismo e Islam– coinciden en anunciar el amor de Dios a los hombres, y reclaman el amor de los hombres a Dios y al prójimo. Sin embargo, una breve mirada a la praxis de estas religiones hace dudar de si este amor no es una mera afirmación, mientras que en la historia y en el presente se impusieron y se imponen las pretensiones exclusivas de verdad mediante el ejercicio de la violencia en contra de los adeptos de la propia religión (internamente”) y, en especial, en contra de los seguidores de otras religiones (externamente”) para así alcanzar el poder político. Ahora bien, hay que distinguir entre el justo poder soberano de Dios y la violencia lesiva, además de que el poder soberano de Dios, al igual que el concepto de Dios, no es el mismo en las tres grandes religiones monoteístas. En el Judaísmo domina Dios con amor y como rey; en el Cristianismo, con amor y como servidor; en el Islam, con amor y majestad. Aunque siempre el poder soberano es exclusivo de Dios y nunca se desea la violencia lesiva entre los hombres. Solo así el poder es constitutivo de la naturaleza interna de la religión, mas no de la relación entre las religiones o de las religiones con el mundo: No hay coacción en la religión”.
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Uhde, Bernhard. "Religions of Love? Reflections on Religion and Violence in the Great Monotheistic Religions." Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2013. http://repositorio.pucp.edu.pe/index/handle/123456789/113277.

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The great monotheistic religions -Judaism, Christianity, and Islam- agree in announcing God's love for men, while demanding men's love for God and for their neighbors. However, a brief look at these religions' praxis leads to doubt whether this love is not a mere statement, while in history and at present were and are still imposed exclusive truth claims exercising violence against the adepts of the own religion (internally) and, in especial, against the followers of other religions (externally) in order to attain political power. Now, a distinction between the just sovereign power of God and detrimental violence should be made, asides from the fact that God's sovereign power and God's concept is not the same in the three great monotheistic religions. In Judaism God governs with love and as king, in Christianity with love and as servant, in Islam with love and majesty. Nevertheless, sovereign power is exclusive of God and detrimental violence is never desired among men. Only thus is power constitutive of religion's inner nature, but not of the relation between religions or of religions with the world: There is no coercion in religion.
Las grandes religiones monoteístas -Judaísmo, Cristianismo e Islam coincidenen anunciar el amor de Dios a los hombres, y reclaman el amor de los hombres a Dios y al prójimo. Sin embargo, una breve mirada a la praxis de estas religiones hace dudar de si este amor no es una mera afirmación, mientras que en la historia y en el presente se impusieron y se imponen laspretensiones exclusivas de verdad mediante el ejercicio de la violencia encontra de los adeptos de la propia religión (internamente) y, en especial, encontra de los seguidores de otras religiones (externamente) para así alcanzar el poder político. Ahora bien, hay que distinguir entre el justo poder soberano de Dios y la violencia lesiva, además de que el poder soberano de Dios, al igual que el concepto de Dios, no es el mismo en las tres grandes religiones monoteístas. En el Judaísmo domina Dios con amor y como rey; en el Cristianismo, con amor y como servidor; en el Islam, con amor y majestad. Aunque siempre el poder soberano es exclusivo de Dios y nunca se desea la violencia lesiva entre los hombres. Solo así el poder es constitutivo de la naturaleza intema de la religión, mas no de la relación entre las religiones o de las religiones con el mundo: No hay coacción en la religión
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Scherger, Steven Patrick. "Challenges to the Understanding of God among Traditional Age College Students of Monotheistic Faiths: A Phenomenological Study." Kent State University / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=kent1427670334.

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Fidler, Wendy. "Attitudes of Jews in Oxford to other monotheistic religions and interfaith engagement." Thesis, University of Southampton, 2016. https://eprints.soton.ac.uk/399462/.

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This study provides an analysis of the attitudes of a minority faith in the UK, the Jews, to interfaith engagement, to the Council of Christians and Jews and other monotheistic religions. It is based on oral testimonies of interviewees who were all members of the Oxford Jewish Congregation, a unique community which has three Jewish groupings of Orthodox, Masorti and Liberal all under one roof. The objectives are to determine the influence of upbringing and life experiences on resultant interfaith attitudes, and link these with the religious denomination of the respondents. Thereafter these attitudes are considered in relation to Israel; to membership of the Council of Christian and Jews; to the attitudes of Jews entering into the sacred space of the ‘Other’ in situations of increasing intensity. Finally this thesis explores attitudes of Jews welcoming non-Jews to attending services in synagogues. The thesis firstly highlights that the participants’ attitudes towards those of other religions were dependent upon upbringing, background and life experiences, irrespective of whether these resultant attitudes were positive, ambivalent or negative. Secondly, the most significant result found was that all the respondents were involved in dialogue with the Other irrespective of whether they had positive, ambivalent or negative attitudes towards interfaith and despite which Jewish denomination they belonged to. Thirdly, with regard to Israel, each had their own view and opinion which was not dependent on religious affiliation. Fourthly, with regard to the space of the Other, there is more complexity from whether the respondents would enter a church, attend, then participate in an interfaith service held in a church, and finally if they would take part in a service in a church involving a friend or colleague. The responses were divided by the Jewish grouping of the interviewees and demonstrated a new paradigm. There were personal interfaith boundaries beyond which responders would not pass. There was no correlation between background or religious affiliation, revealing an underlying level of unpredictability within the interviewees. Fifthly, this study demonstrated that half of the Orthodox responders were engaged in interfaith activity. Anecdotally, without previous evidence, it has been assumed that Orthodox Jews were less likely to engage in interfaith work. Within this research this was not the case.
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Buckley, Susan L. "A theological examination of the religious teaching on 'usury' within the three monotheistic traditions of Judaism, Christianity, and Islam and its relevance for the world today." Thesis, University of Aberdeen, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.285520.

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This thesis examines the teachings on 'usury' found within the holy scriptures of the three great monotheistic traditions: Judaism, Christianity, and Islam. The definitions of the term 'usury' are examined within the three traditions, and the teachings that developed relating to it i.e. in the Talmudic interpretation of the Rabbis in the Judaic tradition; the early Church Fathers and Church Councils in the Christian tradition; and in the hadith literature and 'Schools of Law' in the Islamic tradition according to the consensus of the ulama. This thesis maintains that the religious teaching on 'usury' had a marked and different effect on the economic development within each of the three monotheistic communities. In Judaism, which always regarded as usurious any percentage taken as profit on a loan, an internal and external economic system developed which distinguished between the 'brother' and the 'other'. This evolved as a result of the Deuteronomic teaching which was intended to protect a vulnerable community about to enter its 'promised land'. It was a sign of God's covenantal relationship with his people who were to be protected from the idolatrous 'alien' they would encounter. In Christianity, the Church struggled with the 'horns of the Deuteronomic dilemma' in terms o the universalistic teaching found in the Gospel of Luke concerning love and attitudes to lending. The way the Church developed responses to these teachings is explored. Gradually the interpretation of 'usury', as exorbitant profit on a loan, or that which was added to the principal and supposedly forbidden, gave way to the idea of receiving compensation for the loss of gain, or risk-sharing partnerships. The Islamic teaching appears to steer a via media between capitalism and socialism with its prohibition against 'riba', and in the light of the Qur'anic teaching and the Sunnah, a system of Islamic banking has evolved which has as a principle the concept of interest-free lending. In each of these religious traditions, there evolved profit-and-loss-sharing and contractual partnerships, and it is with reference to these that interest-free financial systems are suggested as a way in which a fairer redistribution of wealth could help to alleviate the conditions of the poor, not in terms of charity but in terms of opportunity. Other interest-free or low cost credit schemes are also considered. This thesis, therefore, defines specific Judaic, Christian, and Islamic 'economic men' as the consequence of their respective religious teachings on 'usury', and asks if there is a model for 'seconomic man' i.e. secular economic man, which will incorporate both believer and non-believer, and offer a more just, interest-free, economic system for humankind as we approach the twenty-first century.
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Coezy, Ericque. "La religion de "l'esclavitude" : ou l'utopie des abolitionnistes." Thesis, Paris Est, 2012. http://www.theses.fr/2012PEST0042.

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1- A l'origine il y a ces questions lancinantes :2- Pourquoi ne pas oublier l'esclavage ?3- Mais aussi pourquoi tenterions-nous d'oublier l'esclavage ? Pourquoi cette mémoire obscure qui occulte notre passé, conditionne notre présent et obère notre avenir, agit-elle comme une frontière ?- Est-ce parce qu'étant Noirs notre barque dès le départ déjà bien chargée, ne peux désormais nous permettre d'exister avec ce souvenir ?- Est-ce parce que l'esclavage est - depuis l'aube des temps, pour chacun de nous, à chaque instant de nos vies et dans tous les domaines -, ce fondement irrécusable de notre humanéité ?4- En quoi cependant, cela devrait-il nous empêcher de comprendre, et répondre de cette immense tragédie que furent la Traite Atlantique et l'esclavage des Africains ? Pour répondre à cela, nous avons choisi d'adopter comme point d'insertion de cette thèse, le destin de ces millions d'êtres transbordés depuis leur pays pour devenir les esclaves de tout le continent Américain.5- Prenant pour exemple les possessions françaises de l'arc Antillo-Guyanais, nous avons discerné dans cette tragédie, le résultat d'une confrontation essencielle entre Blancs et Noirs, se manifestant de prime abord par une domination brutale et sans partage des premiers sur les Africains-Nègres. Cette confrontation, intervenue dès le début de la colonisation, a façonné en dépit de quatre siècles d'épreuves, de châtiments et d'insoutenables humiliations, un peuple. Ce peuple qui dans une passion christique mal vécue, est encore à la recherche de son identité propre, écartelé semble-t-il entre l'aventure du métissage, de la trans-culturalité, et la revendication de son africanité originelle.6- Et ceci nous amène à ces dernières interrogations : y aurait-il eu des hommes blancs si les Noirs n'avaient pas existé ? Et si, nous renvoyant à Sartre - pour qui nous ne sommes jamais, que ce que les autres attendent que nous soyons -, nous aurions refusé de consentir à ce que fut cet implacable déterminisme ? Conscients que nous sommes, de ce que la liberté en tant que construction de nous-mêmes, est pour jamais notre seule et indépassable horizon ?
From the very begining in our present modernity, there are these haunting questions :- Why don't forget slaving ? But also, why should we forget slaving ?- Why that obscure (dim) memory hidening our past burdened our futures acting like a border-line ?- Is it because being Black, our boat at the first begining heavily loaded, henceforth can't allow us to exist with that sort of memory ?- Is it because slaving, since the dawn of civilization and in its whole scope for every one, at every single time of life, is an irrecusable of our mankind ?- In fact, why this should get us unable to understand and « cope » with that outrageous tragedy figured by this Atlantic trade of African slaves ?- To answer these questionwe have choosed to insert our work, in the destiny of these millions of human beings, « transchipped » from their countries, in order to became slaves in the whole America.- Taking in example the French possessions of West-indian islands and Guyana arch, we have seen in this tragedy, the results of an « essentialist » confrontation betwwen Blacks and Whites, that was at the first revealed by this plain harsh domination, on the Negroe-Africans.- In spite of four centuries of afflictions, punishements and unsustainable mortifications, this confrontation intervening in the « era » of colonization, led to shape a People. Such a people embedded in « unlivable christianity » is still looking for its genuine identity, being shared (it seems) between cross-breading adventure and trnsculturality, while claiming for inherited africanity.- This led us to these last questions : Should have been Whites if Blacks didn't exist ? And this is sending us back to Sartre for whom : « we never are that the others expected us to be ». Should we have to refuse consenting to that implacable determinism, with that consciousness that building our freedom have to be for a long our single and un-exceeding horizon ?
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Dreisbach, Heather. "Are arid climates more likely to produce monotheistic religions : an archaeological and anthropological perspective /." 2007. http://minds.wisconsin.edu/handle/1793/32040.

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MARKOVÁ, Květa. "Monoteistická náboženství v učebnicích občanské výchovy." Master's thesis, 2013. http://www.nusl.cz/ntk/nusl-153046.

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The aim of my work is to show the position of monotheistic religions, namely Christianity, Judaism and Islam, in civics textbooks and in the eyes of today's teachers and pupils in the primary schools. Today´s Czech society does not attach more importance to religion, even though they constitute a significant part of our and the world´s history. The work is divided into two parts, theoretical and practical. In the theoretical section are described the basic information about textbooks and further analysis of the civics textbooks that contain the topic of religion, since the 90s of the last century to the present. There is also a history outline and present of Judaism, Christianity and Islam. The main task, in the practical part, is to review and evaluate the attitudes of today's teachers and students for teaching religion in civic education in primary school. The research was conducted using questionnaires, which are suitable for obtaining information related to this issue. To compare the research, there was also added 8 years gymnasium, concretely the lower level together with two primary schools.
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Books on the topic "Monotheistic religion"

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Cohen and Troeltsch: Ethical monotheistic religion and theory of culture. Atlanta, Ga: Scholars Press, 1986.

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Jews, Christians, Muslims: A comparative introduction to monotheistic religions. 2nd ed. Upper Saddle River, N.J: Prentice Hall, 2012.

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Breaking monotheism: Yehud and the material formation of monotheistic identity. New York: Bloomsbury, 2012.

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The impact of Christianity on colonial Maya, ancient Mexico, China, and Japan: How a monotheistic religion was received by several pagan societies. Lewiston, NY: Edwin Mellen Press, 2008.

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Hinduism and monotheistic religions. New Delhi: Voice of India, 2009.

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Swarup, Ram. Hinduism and monotheistic religions. New Delhi: Voice of India, 2009.

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Swarup, Ram. Hinduism and monotheistic religions. New Delhi: Voice of India, 2009.

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Frenkel, Miriam, and Yaacov Lev, eds. Charity and Giving in Monotheistic Religions. Berlin, New York: Walter de Gruyter, 2009. http://dx.doi.org/10.1515/9783110216837.

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Cohen, Abe M. The monotheistic religions: Judaism, Christianity and Islam. Broomall, Pa: Mason Crest Publishers, 2010.

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Cohen, Abe M. The monotheistic religions: Islam, Christianity and Judaism. Broomall, PA: Mason Crest Publishers, 2006.

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Book chapters on the topic "Monotheistic religion"

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Falk, Richard. "The Monotheistic Religions and Globalization." In Religion and Humane Global Governance, 61–75. New York: Palgrave Macmillan US, 2001. http://dx.doi.org/10.1007/978-1-349-62975-6_4.

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Reinhard, Kenneth. "Psychoanalysis and the Monotheistic Origins of Modern Science." In The Future of the Philosophy of Religion, 231–44. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-44606-2_15.

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Sharawi, Huda. "Abrahamic (Monotheistic) Religions and Women." In Women between Submission and Freedom, 65–95. Rotterdam: SensePublishers, 2017. http://dx.doi.org/10.1007/978-94-6351-071-4_4.

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Naudé, Jacobus A. "Chapter 6.5. History of translation knowledge of monotheistic religions with written tradition." In A History of Modern Translation Knowledge, 389–96. Amsterdam: John Benjamins Publishing Company, 2018. http://dx.doi.org/10.1075/btl.142.54nau.

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Griffith, Aaron M., and Arash Naraghi. "Randomness and Providence: Defining the Problem(s)." In Abrahamic Reflections on Randomness and Providence, 29–53. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-75797-7_3.

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AbstractIn this chapter, we outline the various problems that ontological randomness is supposed to present to God’s providence, as understood by traditional monotheistic religions. We begin by defining various notions of randomness and identify putative examples. We then outline three conceptions of divine providence: Super Meticulous, Meticulous, and General Providence. We go on to articulate the problems that randomness is thought to pose for God’s providence, especially problems concerning God’s omnipotence, omniscience, and omnibenevolence. We explore how the different conceptions of God’s providence fare with respect to these problems and gesture toward some possible responses.
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"Monotheistic conceptions of ultimate reality." In Philosophy of Religion, 101–16. Routledge, 2002. http://dx.doi.org/10.4324/9780203007082-14.

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Eddy, Paul Rhodes. "John Hick’s Monotheistic Shadow." In Can Only One Religion Be True?, 117–38. 1517 Media, 2013. http://dx.doi.org/10.2307/j.ctt22nm5qk.12.

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"The Rise of the Monotheistic Religions." In War and Religion, 25–40. University of California Press, 2019. http://dx.doi.org/10.2307/j.ctvcwn8sf.7.

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"1. The Rise of the Monotheistic Religions." In War and Religion, 25–40. University of California Press, 2019. http://dx.doi.org/10.1525/9780520961753-005.

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Feldman, Seymour. "God and his Attributes." In Gersonides, 59–80. Liverpool University Press, 2010. http://dx.doi.org/10.3828/liverpool/9781904113447.003.0003.

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This chapter explains how the existence of God is philosophically provable. It adopts the terminology of Thomas Aquinas about some of the basic beliefs of monotheistic religion. In attempting to delineate the distinct domain of theology, Aquinas distinguished between the “preambles of faith” and the “articles of faith.” This chapter analyzes the underlying assumption that human reason can prove and explain some of the basic beliefs of monotheistic religion. Not only does it discuss the common ground for philosophy and faith, but it explains monotheistic religions without religiously based assumptions. It describes the ontological proof of Anselm of Canterbury and points out various arguments about the world and how they cannot be explained without positing the existence of God.
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